Islam Articles

Cheat Sheet / Updated 03-14-2022

As the holy book of the Islam religion, the Koran is followed by Muslims around the world. It sets out the basic tenets of the religion, details the purposes of the book and the religion, and is quoted by Muslims and non-Muslims alike.

Cheat Sheet / Updated 02-16-2022

Understanding Islam begins with looking at the basic beliefs (Five Pillars of Faith) and required rituals (Five Pillars of Worship) of Muslims as well as the different Islamic sects that Muslims may belong to. Islam's Five Pillars of Worship and Five Pillars of Faith provide the supports of a Muslim's daily spiritual life. Although all true Muslims share these beliefs and rituals, Islam is divided into a number of different sects that emphasize different aspects and leaders of the religion.

Article / Updated 04-14-2017

Although Sunnis make up the majority of Muslims, not every Muslim belongs to the same Islamic sect. A Muslim's Islamic beliefs may take one of these forms: Sunni Muslims include 84%–90% of all Muslims. Sunni means “tradition,” and Sunnis regard themselves as those who emphasize following the traditions of Muhammad and of the first two generations of the community of Muslims that followed Muhammad. A number of movements to reform Islam have originated mainly in the 20th century. Some are limited to one country and others have a broader influence. Most are Sunni movements, such as the Wahhabis, the Muslim Brotherhood, and Jama`at-i-Islami. Shi`ite Muslims comprise 10%–16% of all Muslims. Shi`ites are the “party of `Ali,” who believe that Muhammad’s son-in-law `Ali was his designated successor (imam) and that the Muslim community should be headed by a designated descendent of Muhammad. Three main subgroups of Shi`ites are Twelvers (Ithna-`Asharis), Seveners (Isma`ilis), and Fivers (Zaydis). Sufis are Islamic mystics. Sufis go beyond external requirements of the religion to seek a personal experience of God through forms of meditation and spiritual growth. A number of Sufi orders, comparable to Christian monastic orders, exist. Most Sufis are also Sunni Muslims, although some are Shi`ite Muslims. Many conservative Sunni Muslims regard Sufism as a corruption of Islam, although most still regard Sufis as Muslims. Baha’is and Ahmadiyyas are 19th-century offshoots of Shi`ite and Sunni Islam, respectively. Bahai’s consider themselves the newest of the major world’s religions but recognize that historically they originated from Shi`ite Islam in the same way that Christianity originated from Judaism. Ahmadiyyas do regard themselves as Muslims. Most other Muslims, however, deny that either group is a legitimate form of Islam and regard members of both groups as heretics — people who have corrupted and abandoned Islamic belief and practice. Druze, Alevis, and `Alawis are small, sectarian groups with unorthodox beliefs and practices that split off from Islam. Druze and Alevis do not regard themselves as Muslims and are not considered Muslims by other Muslims. `Alawis have various non-Islamic practices, but debate continues as to whether they should still be considered Muslims.

Article / Updated 03-26-2016

Humans are made in the image of God, and that image includes moral and intellectual capability. According to Sura 33:72 (common term for the basic 114 units of the Qur'an, the basic scripture of Islam), God offered the "trust" to the heavens, the earth, and the mountains. They were afraid and refused it. Only humans were willing to accept it. In other words, morality is a uniquely human attribute and thus morality is central to Islam. In contrast, angels can't sin and thus don't make moral choices. Moral action does not always come easily, as Satan and evil spirits (jinn) are always tempting people to do evil.According to Islam, people do have the ability to choose good and to avoid evil. The principles of Islamic ethics The Qur'an has a strong ethical thrust. For example, it contains condemnation of the people of Mecca for their oppression of the poor (Sura 107:3) and the orphans (Sura 17:34; 93:9), and for cheating in commerce (Sura 17:35). The following list offers six basic principles of Islamic ethics: Every action has moral significance. Perhaps the phrase most often cited by Muslim ethicists comes from Sura 3:104, where Muslims are told that they're a people who should call all to do what is good and right and forbid what is wrong or dishonorable. This principle of calling to "do good and forbid evil" is a guiding light. Specific "rules" are important, but insight is required to apply the rules (or the general principal of "doing good" in specific cases). Moral actions are those which result in justice (´adl, Sura 4:58). In concrete circumstances, an action may involve both good and evil consequences and then one must choose that action which will maximize the good and minimize the evil, resulting in the greatest degree of justice, according to the prominent fourteenth century legal scholar, Ibn Taymiyya. Faith and works are both required. Sura 2:25 says, "To those who believe and do acts of righteousness give the good news that they will go to paradise." The moral choices one makes are serious as they play a role in determining one's ultimate fate — to heaven or to hell. Intentions are as important as deeds (as is true also in acts of worship) Sincerity is crucial. The trio of "heart, tongue, and deed" is frequently mentioned. Everyone agrees that it's not enough to advocate moral actions (the action of the tongue) but then act differently. An action done just for external compliance, says Islam, isn't nearly as good as one that comes from the heart. Something that comes from the heart will be accompanied by words and actions. If circumstances prevent accomplishment of the action, then commitment of the heart is still regarded as good. When it comes to doing what is morally right, having the proper character (consisting of virtues such as wisdom, concern for justice, modesty, and the avoidance of vices such as lust, greed, and anger) is as important as following a set of rules. In most situations people act instinctively, in accord with their basic character, rather than by consulting a set of rules. The great twelfth-century theologian al-Ghazali wrote extensively on the importance of cultivating virtue and avoiding inclination to vice. Sura 5:105 says, "Believers, guard your own souls. The person who has gone astray cannot hurt you if you are rightly guided." Extremes should be avoided; follow the middle path, the way of balance. One shouldn't be arrogant or exalt oneself in the eyes of others. Sura 31:18–19 says, "Do not be disdainful of other people, nor walk in arrogance in the earth. God does not love any person who boasts arrogantly. Be moderate in your pace and lower your voice. The most unpleasant of voices is the ass's." Tapping texts for illustration According to tradition, Muhammad said, "None among you is a believer until he wishes for his brothers and sisters what he wishes for himself." This is similar to the Golden Rule, versions of which occur in Judaism, Christianity, Confucianism, and most other faiths. On the other hand, Islam has no Ten Commandments, although several Qur'anic texts do summarize basic moral requirements. Sura 23, 3–11 says, "Believers are those . . . who avoid vain talk; who are active in deeds of charity; who abstain from sex except with their wives, or whom their right hands possess. Thus they're free from blame, but those whose desires exceed those limits are transgressors. Believers faithfully observe their trusts and covenants and keep their prayers. They will be the heirs, who will inherit Paradise, where they will dwell." Sura 70:22–35 has a similar list of good and bad deeds. Muhammad gave a summary of some of the moral duties of a Muslim in his farewell sermon on the pilgrimage to Mecca in 632. Along with worship and other obligations, he included the following moral instructions: Return any property belonging to others. Don't hurt anyone. Don't charge interest on money loaned to others. Husbands should treat their wives well, as they are partners together. Don't make friends with people of bad character. Don't commit adultery.

Article / Updated 03-26-2016

The Koran's audience is universal, without limitation on gender, culture, or religious beliefs. However, the Koran specifically addresses six general groups of people in various passages and at varying lengths: Humankind: These verses usually carry universal teachings, warnings, and glad tidings. Such passages usually begin with "O mankind" or "O Children of Adam." You find most of these addresses in the earlier periods of revelation, known as Meccan Chapters. Believers: These verses address Muslim behavior and etiquette and often introduce a law. You also find warnings of falling into the wrong path and glad tidings for those who are steadfast and patient in faith. Such passages usually begin with "O you who believe" or end with "this is for those who believe." People of the Book: The Koran gives a lot of attention to Jews and Christians as recipients of earlier revelations. When the Koran addresses both religious communities, it uses the term "People of the Book." The Koran uses stories of the respected prophets that all three faiths share to remind People of the Book about the universal message of submission to God alone. The Koran sometimes addresses each group separately. For example, after the historic migration of the early Muslim community from the city of Mecca to the city of Medina, Prophet Muhammad interacted with Jewish tribes in discussions and debates about the Koranic revelation. The Koran contains several passages that answer the questions of the Jews and also highlight some of the tensions that existed between the two communities. The hypocrites: The Koran finds hypocrisy detestable and uses strong language to condemn it. Usually these verses warn about what awaits hypocrites in the Hereafter and call such people to change their ways from hypocrisy into true belief. Rejecters of faith: The Koran speaks extensively about those who reject the Koranic message with philosophical arguments and warnings of disbelief. Referring to such people as "unbelievers," or even worse, "infidels," is a serious mistranslation of the Koranic concept of disbelief. The word used in Arabic is Kafir, which is a very comprehensive term, but at its core means someone who is ungrateful. From the Koranic standpoint, the greatest ingratitude is to reject the Truth of the Creator (God) after it has been made manifest. However, someone who has never heard the message of the Koran, or only a misrepresentation of its teachings, has never had the opportunity to accept or reject. Therefore, "rejecter of faith" or "denier of God's Signs and Blessings" are more accurate translations of this Koranic term. The reader: When reading the Koran, you can literally find yourself having a conversation with the Scripture as thought-provoking questions come up, one after the other. In one chapter alone the Koran asks 31 times, "Then which of the favors of your Sustainer will you deny?" (55)after recounting the blessings that come from God for mankind. The Koran also poses questions to capture the full attention of its readers in an intimate way, such as "Has He not found you an orphan and given you shelter? And found you lost on your way, and guided you? And found you in want, and given you sufficiency?" (93:6–8).

Article / Updated 03-26-2016

The Islamic tradition describes the Koran as a vast ocean of knowledge that never ceases in its wisdom, no matter how much you study it. You may want to continue investigating the Koran, looking for new perspectives, challenges, and insights. Comparing "translations" You can find several "translations" of the Koran at any major bookstore. Don't rely on a single translation of the Koran, but rather get two or three that you can compare and contrast. Of course, the Arabic never changes, but the translation of it into English is based as much on interpretation as it is on "translation" — because no one word can fully reflect the depth of many concepts found in the Arabic language. Translators often vary in how they choose to translate or interpret these Koranic concepts. Comparing and contrasting two or three "translations" helps you gain a broader depth of the Koran's meaning. Here are some "translations" that reflect the Koran's Arabic and original meaning: The Holy Qur'an: English Translation of the Meanings and Commentary, by Abdullah Yusuf Ali; published by King Fahd Holy Qur'an Printing Press. This famous translation was endorsed for a long time by the Saudi royal family. Ali, a British convert to Islam, does a good job of reflecting the Koran's eloquence, and his footnotes are for the most part brilliant. The translator uses old-style English, which makes it a bit difficult to read for the modern reader. But, if you can read old-English literature, such as Shakespeare, then you may feel comfortable reading Ali's translation as well. Finally, Ali's work has a fairly good index that can aid you in your research on the Koran. The Meaning of the Glorious Koran, an explanatory translation by Mohammed Marmoduke Pickthall; published by Maktaba Jawahar al Uloom. This translation is usually sold in pocket-size editions, which makes it a good travel companion. Pickthall, a British convert to Islam, mixes simplicity of language with eloquence. His work has almost no footnotes, and the index is not very comprehensive. However, his lack of commentary and excellent translation prove a great combination if you want to read and understand the Koran for yourself before venturing into the interpretation of the interpreters. The Majestic Quran, by Abdal Hakim Murad, Mostafa al-Badawi, and Uthman Hutchinson; published by the Nawawi Foundation: This book offers a unique combination of simple, easy-to-understand English with great elegance to reflect the rhythm of the Koran. It contains over 800 footnotes that draw from the classical tradition of Koranic interpretation. Before you begin reading a translation (or interpretation) of the Koran, you should check into the qualifications of the translator. Most good translations are done by those who have an expert command of the Arabic and English language. Also, translators who are thoroughly familiar with Western culture are usually more reliable. Most early translations of the Koran into English (and other European languages) were done by Christian missionaries, who introduced several alien — and often derogatory — concepts into the Koran. As such, you may want to avoid these translations if you want to discover the authentic message and teachings of the Koran. Listening to the Koran The message of the Koran can be understood by its reading, but the best way to experience the powerful soul of the Koran is by listening to its beautiful recitation. Non-Arab speaking Muslims are as awed by the Koran voice as are Arab-speaking Muslims who can understand the meaning as it is being recited. Many non-Muslims, such as authors Michael Sells and Karen Armstrong, also speak fondly of the almost therapeutic affect of Koranic recitation on its listeners. As such, your experience of the Koran cannot be complete without listening to its magnificent voice. Check out these recitations on the Web: Islam Web. You'll find over 130 reciters to choose from on this site. The names are listed in English, so it's easier to choose a reciter. Islam Way. This site features the most famous reciters known in the Muslim world.tabmark Studying Arabic Arabic is the language of the Koran. With the enormous depth that this beautiful language carries, you can't fully grasp the teachings of the Koran without understanding the Arabic language. Here's some advice if you want to study the Koran's language: If you live near a university, most schools offer introductory Arabic courses. These classes provide a good way to familiarize yourself with the alphabets and basic grammar. Pick up a copy of The Dictionary of the Holy Qur'an, by Abdul Mannan Omar, published by Noor Foundation International, Inc. Omar accurately translates and fully explains the meaning of Arabic words found in the Koran. Also, the appendix gives a nice introduction to the Arabic language and its grammatical structure. Taking Classes Islamic Studies courses, which many universities and colleges now offer, can help you discover more about the Koran and Islam in general. Understand, though, that academic study of religion is different than studying Muslim life. If you are more interested in knowing how Islam is lived and in discovering traditional understandings of Islam, your time may be better spent talking to Muslims or reading books about the Koran and Islam. Also, if you live in or near a major city, you can usually find a center of knowledge where Muslims and non-Muslims gather to study the Koran and Islam. For example, if you live in the Bay Area in California, you can look into attending classes at the Zaytuna Institute, which offers courses on Koranic sciences and Islam in general. Talking to Muslims Conversing with Muslims about the Koran provides a great way to find out more about how traditional Muslims understand and interpret the Book. Most, but not all, Muslims are quite comfortable in discussing their faith with non-Muslims. However, you should remember that not every Muslim has a good level of knowledge about the Koran. You may have to talk to a few before you can gain insight into the Scripture from a Muslim's perspective. If you don't know Muslims personally, you can find your local mosque through Islamic Finder. Contact the people at your local mosque, who are often quite open to putting you in touch with a Muslim or a few Muslims. If you live on or near a college campus, you can contact Muslims through their respective campus organization, usually known as the Muslim Students Association.

Article / Updated 03-26-2016

In about 610 A.D., the angel Gabriel appeared to a man named Muhammad in the city of Mecca in present day Saudi Arabia. Gabriel told Muhammad that God had commissioned Muhammad as His last prophet. The revelations Muhammad received until his death in 632 constitute the Qur'an, Islam's holy book. Muhammad believed that he was restoring and completing the original religion of humanity, and that he stood in the line of the Biblical prophets who had also been sent by God to call people to submit to God. Muhammad's contemporaries in Mecca worshipped many gods and rejected Muhammad's call to worship only one God. In 622, Muhammad and his small band of believers emigrated from Mecca north to the town of Yathrib, which the Muslims renamed Medina. That year would eventually be set as the first year of the Muslim calendar. At Medina, Muhammad established the first Muslim community. In 630, Muhammad led the army of the growing Muslim community against Mecca, which submitted peacefully. By the time of Muhammad's death, two years later, most of Arabia had accepted Islam and become part of the Islamic community. Muhammad was succeeded by a series of rulers (caliphs) under whom Islam burst forth as a new power on the world scene. In less than 100 years, Muslim armies had incorporated most of the lands from the western border regions of northwest India in the East to Spain in the West into a single, great empire usually called a caliphate. Gradually, the original unity of Islam was lost, never to be regained. The caliphate fell before the Mongol onslaught in 1258. Islam continued to spread in the following centuries, but new Muslim kingdoms rose and fell. By the end of the seventeenth century, the military power of Islam ebbed away and by the end of the nineteenth and on into the first part of the twentieth century, most Muslim countries came under direct or indirect control of European nations. In the second half of the twentieth century, Muslim nations gained their independence. Despite political and economic decline, the number of Muslims in the world increased rapidly in the twentieth century, and Islam became for the first time a truly global religion. Summarizing Islamic Beliefs Muslims share many of the same basic beliefs as Christians and Jews, while differing fundamentally from Eastern religions such as Hinduism, Buddhism, and Taoism: God created the world and all that is in it. God established in His revealed word the principles by which to live, including concern for the poor. One shouldn't worship other gods, or money, or power, or oneself. At the end of time, God will judge all people. If a person had fulfilled the divine command, he or she will go to heaven. God calls upon all people to submit to His will, as embodied in His revealed law. In fact, the word islam means submission; Islam comes from the same root as the word for peace. Islam is often thought of as the religion of submission to God. Islam is the name of the religion. A Muslim is the name of a member of the Islamic religion. The word "Muslim" means "one who submits to God." A Muslim isn't a Mohammedan, and Muslims don't belong to a Mohammedan religion, because Muhammad is only a man. Muslims worship God and not Muhammad. Basic Islamic practice is summed up in the Five Pillars of Worship. Muslims must confess that only God is God and that Muhammad is His messenger. They stop whatever they're doing five times a day to pray to God. Once a year, in the month of Ramadan, they fast from dawn to dusk. Each year, they give a defined portion of their wealth to serve God's purposes. And once in a lifetime, each Muslim who is able must make the pilgrimage to Mecca. Branching out from the Islamic base Islam has two main branches: the Sunnis and the Shi´ites. Sunnis constitute from 84 to 90 percent of the world's Muslims. The term "Sunni" refers to the traditions followed by Muhammad and the early Muslims. After Muhammad's death, some Muslims believed that his nephew and son-in-law, ´Ali, should have succeeded him (as opposed to the first three caliphs who came after Muhammad). The term Shi´a refers to the party of ´Ali, those who believed that religious and political leadership of the Muslim community should always remain in the line of ´Ali and his wife Fatima. Because of disputes that arose about the line of succession, Shi´ites divided into a number of different groups, such as Ithna´-Ashari (or Twelvers), Isma´ilis, and Zaydis. Sufis are another large group of Muslims. Sufism is Islamic mysticism, rather than a sect, like Sunnis or Shi´ites. So, a Sufi is normally also a Sunni (or more rarely, a Shi´ite) Muslim. Many Sufi orders exist just like many monastic orders exist in Roman Catholicism.

Article / Updated 03-26-2016

The day Prophet Muhammad died, the Muslim community faced a state of chaos; for the first time, Muslims had questions that couldn't be answered directly by God through the Prophet. During this critical time, Abu Bakr (a close companion of Prophet Muhammad and first Caliph after the Prophet's death) stood in front of the Muslims and emotionally recited a passage of the Koran that suddenly came to life: "Muhammad is no more than a messenger. Many were the messengers that passed away before Him. If he died or was slain, will you then turn back on your heels?" (3:144). Then, Abu Bakr said, relating the meaning of this passage to his people, "If you worshiped Muhammad, then know that Muhammad has died. But, if you worship God, know that God is living and He lives forever." With these beautiful words, Abu Bakr began the science of Tafsir, a science that continues to this day. Tafsir from the first generation and successive generations was largely, if not strictly, based on Tafsir bil-riwaya, or Tafsir transmitted through a chain of narration to Prophet Muhammad and the teachings of his companions. This makes these Tafaseer the most authentic in the eyes of the majority of Muslims. Among the companions In order to understand the Scripture, Muslims referred to many of the famous companions of Prophet Muhammad, such as Abu Bakr, Umar, Uthman, and Ali. The closest companions basically lived and breathed with the Prophet, and were therefore most intimately aware of the Koran's meaning. The companion Ibn Abbas spent much of his childhood under the teaching of Prophet Muhammad. Muhammad praised Ibn Abbas's wisdom, and the other companions deeply respected him, even though he was considerably younger than most of them. Other young companions who grew up in Prophet Muhammad's presence were Al-Abadillah, Ibn Zubair, Abdullah ibn Umar, and Abdullah ibn Al-As. These companions were among the greatest teachers of the Koran; references to their traditions are highly revered. The Prophet's wives also made outstanding contributions to Tafsir because they experienced his everyday life and most of his private actions and concerns. These women, known as the Mothers of the Believers, related many of Muhammad's practices. Interestingly, while the companions experienced the revelation through the Prophet at the same time, their Tafsir often differed. For example: Ibn Abbas: Known to be very accommodating and flexible in his opinions on sacred law. He is recognized today for his progressive understanding of the Koran, especially on matters dealing with the rights of women. Abdullah ibn Umar: His personality was more conservative and strict. Umar complained once to Ibn Abbas that his opinions (or Fatwas) were too flexible and lenient. Umar was known for his strict interpretation of the Koran and sacred law. Despite their differences, the companions had great respect for each other and always acted in mutual consultation. They lived the tradition that says, "Difference of opinion among the Ummah is a blessing from God." But, these differences of opinions do not exist on fundamental teachings, but rather on minor issues. In successive generations The generation that followed Muhammad's companions (Sahabah) is known as Tabi'un. These interpreters came mainly from three locations: Mecca: The group from Mecca was considered most knowledgeable and trusted, because they were students of Ibn Abbas (see the preceding section). From among them, Mujahid was considered the wisest interpreter. People visited from all across Islamic civilization to learn from him. His was also the first written book of Tafsir collected. Medina: The students from Medina also learned from some of the greatest companions. Ubay bin Ka'b's students — Zaid bin Aslam and Ka'b Al-Quradi — count among the great interpreters from this school. Iraq: The group of interpreters from Iraq benefited greatly from the companion Ibn Mas'ud, who moved to Iraq. Basra and Kufa were the two great cities of knowledge. The most famous students from this school were Al-Hasan al-Basri and Ibrahim al-Nakhai'.

Article / Updated 03-26-2016

Interestingly, the three Abrahamic faiths — Judaism, Christianity, and Islam — share much in common, including a lineage of noble prophets sent by God. At the root of commonality lies a deep connection to the legacy of Prophet Abraham and a belief in One God. The Koran finds common ground with Christians and Jews (known as 'Ahl Al-Kitab, or People of the Book) in three broad ways: Theological belief in the Oneness of God Common divine laws A shared narrative of prophetic stories Uniting faiths with belief in One God The Koran addresses the Jews and Christians by saying, "O People of the Book! Come to common terms as between us and you: That we worship none but God; that we associate no partners with Him; that we erect not from among ourselves, Lords and patrons other than God . . ." (3:64). The Koran finds commonality with Jews and Christians in the belief of strict monotheism, by which no prophet or saint is to be worshipped or venerated as divine alongside God. Muhammad is also told by the Koran to remind People of the Book that God alone is "our Sustainer and your Sustainer" (2:139). As such, there is no need for dispute between the Muslims and their fellow monotheists, says the Scripture. The Koran also attempts to fulfill its role as "The Reminder" by reminding Jews and Christians of their holy covenant with God, which among other things establishes belief and worship in God alone. The Koran confirms and praises the first Biblical covenant that says, "You shall have no other gods before me. You shall not make for yourself an idol in the form of anything in the heaven above or on earth beneath or in the waters below. You shall not bow down to them or worship them . . ." (Exodus 20:4–5). This same understanding surfaces many times in the Koran (4:48, for example). The Koran also shares the Biblical understanding of God as Creator of the universe (7:54), and reflects the same comprehension of God's sovereignty (6:59) as the Bible's insistence that everything is run by divine Will (Matthew 10:29–31). With this spirit of unity in theological belief, the Koran encourages healthy dialogue (29:46) and coexistence in the form of marriage and the sharing of meat (5:5). Bridging the gap between divine laws Western commentators on religion and civilization often make it sound as if Islamic and Judeo-Christian laws are polar opposites. This is simply untrue. The Koran includes many of the same laws that you find in the Torah and Bible. In fact, the Koran is viewed in the Islamic tradition as a confirmation and reformation of previous divine laws. The Ten Commandments The Ten Commandments shared by Jews and Christians are almost identical to the laws found in the Koran, but the Koran doesn't list them as systematically as you find them in the Old Testament (Exodus 20:2–17): The first commandment in the Old Testament forbids taking any gods beside God. The Koran also strictly forbids associating partners with God, known as Shirk. It is considered the only unforgivable sin for one who dies without repenting (4:48). The second commandment forbids making images of God. The Koran too warns against idolatry and making images of God (6:103; 14:35). The third commandment forbids using God's name in vain. The Koran also prohibits Muslims from using God's name in casual swearing (2:224). The fourth commandment says that the Sabbath must be kept holy. This is the only commandment that the Koran does not include, because it believes that the Sabbath was prescribed only for the Children of Israel (16:124). The fifth commandment says to honor your parents. The Koran says that honoring your parents means not even expressing a word of frustration with them, such as an "uff," or its English equivalent of "ugh" (17:23). The sixth commandment prohibits unjust killing or murder. The Koran also prohibits murder and compares the unjust killing of one life to be equivalent to the murder of all of humanity (5:32; 17:33). The seventh commandment prohibits adultery, which is also equally prohibited by the Koran (17:32). The eighth commandment prohibits stealing. The Koran condemns the act of stealing as one of the worst crimes and punishes it severely (5:38–39). The ninth commandment prohibits lying and giving false testimony. The Koran also strongly condemns lying and false testimony (2:283; 24:7). And, the Koran commands Muslims to speak the truth even if it is against their own selves or their own family (4:135). The tenth commandment forbids coveting. The Koran also forbids the evil practice of coveting the possessions of others (20:131). Other laws Everyday laws prescribed in Islamic law often resemble similar laws in the Torah. For example, the laws of purity after sexual intimacy between a husband and wife are almost exactly the same in Islamic law and the Torah as taught in Leviticus (16–18). The penal codes of the Koran and Torah also have overlap. Islam is often criticized for including the death penalty for adultery as part of its penal code. However, the Torah establishes the same punishment for sexual immorality, such as adultery and incest (Leviticus, 20:10–16). Also, the Koran follows basically the same law in the cases of murder and killing — acts that prescribe the death penalty in both Scriptures (Koran, 2:178–179; Genesis, 9:6). Same laws, different reasoning Sometimes, the same laws appear in both Scriptures, but the wisdom or reasoning behind the laws may be different. Take for example the law requiring women to cover their hair. People often condemn Islam for requiring women to wear the headscarf, or Hijab in Arabic. However, if you read Corinthians, 11:3–10, it says that when a woman prays, she must either cover her hair or shave it. Also, traditional Rabbinical law states that modesty and nobility required covering the hair. Even modern paintings of traditional Jewish and Christian women, including the Virgin Mary, reflect this modest dress. The required head-covering in Islam and Judaism share the same spirit — the desire to sanctify a woman's modesty and nobility. However, the Biblical passage on head-covering reasons it in the woman's position as "the glory of man." Laws in the three faiths may overlap, but the wisdom and reasoning behind them can differ. This may explain why the West wrongly views the Hijab as a symbol of oppression, and even as a controversial legal issue in modern secular Europe.

Article / Updated 03-26-2016

Oftentimes, misconceptions separate people with differing worldviews, presenting minds and souls with seemingly valid excuses to not engage people of other faiths. Consider these widespread notions about Koranic scripture, theology, and practice — and some enlightenment that may alter those commonly held perspectives. Muhammad wrote the Koran As with all previous divine revelations, the Koran too was scrutinized by the community of Arabs who were the first recipients of the Book. Those who rejected Muhammad's call to Islam argued that Muhammad was simply preaching "tales of the ancients" (16:24, for example). The Scripture responds to this demand for proof of divine authenticity by producing an eloquent form of Arabic that to this day remains unsurpassed by even the most articulate poets and writers of the Arabic language. The Koran is so confident of its divinely inspired language that it challenges those who question the Koran's authenticity to bring all the masters of literature together to produce even one chapter that achieves the same level of linguistic eloquence as the Koran (10:37–38; 17:88). Also, the Koran argues that if the Scripture was man-made, contradictions and omissions would crop up in the Book, rather than coherence, consistency, and completeness (4:82; 39:23). Muslims accept the Koran's majestic literary form as a sure sign of divine revelation, especially because Muhammad never participated in the influential poetry culture of the Arabs before the revelation of the Koran. Muhammad is even known as the "unlettered Prophet" in the Koran to indicate that he had no knowledge of reading or writing (7:157–158). The Koran quotes rejecters of the Koran as calling Muhammad a "poet" (21:5; 37:36), but firmly denies this title by saying, "It is not the word of a poet" (36:37). The Scripture also forcefully argues that Muhammad has no authority to change the words of God, and speaks only that which was directly revealed to him through Angel Gabriel (53:1–10). Defenders of the Islamic tradition also argue that had the Koran been the eloquent articulation of Muhammad, he would surely have displayed the same level of eloquence in his collected sayings, known as the Hadith. While the Hadith are often beautifully worded and full of wisdom, they come nowhere close to the high literary standard of the Koran, which revolutionized the Arabic language with its eloquence. The Koran says that God belongs to one people The second verse of the Koran gives God a universal attribute: "Praise be to God, the Sustainer of all the worlds" (1:2). Furthermore, the Book says several times that God is the Lord of the East and the West (73:9, for example). The Scripture teaches that all prophets throughout history form a single community of brotherhood under the Lordship of God alone (23:51). The Koran teaches His universality as the Sustainer of not only every human being, but of all the universe, including animal life, plant life, all the constellations in the solar system, and so on. God is wrathful and unloving in the Koran Some critics say that the Koran mentions the concept of love only twice. In fact, the Book mentions the concept of love about a hundred times, if such statistics are really the essence of the message. After declaring God's universality, the Koran describes God as "most Merciful, most Compassionate" (1:3). In fact, every single Surah except one begins with this declaration about the divine nature. God is also known in the Scripture as "Full of Loving-Kindness" (11:90; 85:14). It is with the attribute of divine Love that the Koran most often seeks to directly create a relationship with humanity by encouraging those actions that bring God's love and discouraging those actions that extinguish God's love. Without doubt, the Koran also mentions God's wrath for those who reject faith after clear signs have come to them, and upon those who are bent on spreading evil and corruption on earth. But, as Prophet Muhammad said while quoting God himself, "My Mercy prevails over My wrath." Jihad means "Holy War" Jihad is almost always wrongly translated as "Holy War." The Arabic word Jihad actually means "to struggle" or "to exert one's utmost." In the context of the Koran, Jihad means the struggle for good against all evil. This struggle also includes the suppression of the lower self in order to reach a state of higher God-consciousness that leads to a pure soul. Jihad can take place in many forms, including speaking out against injustice or spending your wealth in the cause of public good, such as alleviating poverty. Jihad does also include armed struggle, which at times becomes necessary in order to protect the weak and to establish freedom of religion. (Jihad in the context of armed struggle is known as Qital.) Critics of the Koran love to quote passages such as 9:5 of the Koran, which calls for taking up arms against those who ascribe partners with God. Most often, these critics fail to recognize the context of such passages. Cutting and pasting verses out of their context to lend credence to an argument clouds the more important overall picture. All verses in the Koran that deal with armed struggle advocate the use of force only for self-defense in the widest sense possible, such as freeing the oppressed and establishing the freedom of worship. The Scripture clearly says that fighting in the path of God does not include converting people by the sword. The Koran emphatically declares, "Let there be no compulsion in religion" (2:256). All legitimate scholars recognize this essential ethic as one that Muslims must abide by, even during times of war. The scripture values men more than women Some people view verses about women in the Koran outside of their context, giving rise to misunderstandings about the status of women. Another problem is that the Arabic words used in the case of sensitive marital issues are very sophisticated terms that are more often than not mistranslated in the English language. The Koran, in fact, argues that women are completely equal to men in the sight of God, and that both men and women will be rewarded solely according to their deeds, and not due to any sort of preference for one gender over the other. The Koran says, "Verily, for all men and women who have surrendered themselves unto God, and all believing men and believing women, and all truly devout men and truly devout women, and all men and women who are patient in adversity, and all men and women who humble themselves, and all men and women who give in charity, and all men and women who keep fast, and all men and women who remember God constantly: For all of them has God prepared forgiveness of sins and a mighty reward" (33:35).